( Question ninety-four )

So where is the place of the one who is right?

The answer is in a seat of truthfulness with an all-powerful angel. For rights are not sought by the one who is right except when he is in the seat of truthfulness, because he is truthful, and rights are not sought except from the one who knows that he is able to deliver them and who has the past of the word in his possession. This is why we said in A seat of truthfulness with an all-powerful King, so this one who is righteous and the righteous is gathered in this place, and the righteous is in gardens and a river, even if the truthful is like that, but since the difference between the righteous and this one is known, the gardens were not like gardens and the sharing of being right with the righteous occurred, so the righteous did not attain the seat of truthfulness except by being right. With Malik Muqtadir, His Holiness, the continuity of eyes, power, and support

[ The locations of those who are entitled according to the Hadiths ]

And they have different places according to the presences that they bring down from the presences of the names. Their place is the name of the truthful, the truth, and the supporter, and what is in the meaning of these names. Any name of these names that one looks at has its place. As for essences, its place is duties. As for divinity, its place is achieving what is desired. As for servitude, its place is the servitude of obligations. In conditions, it is influence. As for stations, it is honesty. As for heaven, it is the lifting of veils. As for this world, it is action with determination. As for knowledge, it is with the truth in terms of its command and with its world in terms of its justice and loyalty, so it helps every seeker of truth, for its position does not shake or crack, for in every presence it has a seat and seat, so where It is permissible, it is his home, so he does not break his fast if he is fasting, and he does not shorten the prayer, for he is resident and not

( Question ninety-five )

What is the tranquility of the saints ?

The answer is if the saint follows the causes and cuts them off one cause after the other, and governs the kingdom of Jabarqina and Jabarsina, and combines for himself the two Easts and the Easts, and the Wests and the Wests, and sees the East and the West, and fulfills the stations due to them, and gives the prophets their due, and the prophets of the laws their due, and does justice to the Most High Council, and refers the Divine Names to the Divine Names. He did not address a created being upon whom there was a right, for he is neither an heir, nor a messenger, nor an imam, nor a holder of a position in which his justice or injustice is feared for him, and in which his virtue or injustice is hoped for. He did not know his rights, and his rights were not known, and the messengers wished in a certain country to be like him, and all of this combined, for that is the tranquility of the saints to which they reside, for they are the protect

[ Pure servitude without any tinge of divinity ]

If it happens that someone has a short or long period of time, then continuity is impossible, so in that case the guardian will be watching the one who seeks his nature, so he will be like a spectator, and what is apparent in him will be the one responsible. He will either give her what she asked for, or prevent her, and he is in control of that from his own perspective, except that this is worship. Pureness without a trace of divinity.

( Question ninety-six )

What is the share of the believers regarding His words, the apparent and the hidden, and the first and the last ?

The answer: Every person who believes in a matter that he did not know except from the one who told him about it, what he believed in it about it is concealed from him, and what he believed in it became clear to him when he told it, and his share from the beginning is that he does not stop believing it when he hears it. The news is from him and his luck from the other is that he does not hesitate to believe him if it makes him think about it when thinking about what the informant told him.

[ Faith is the light of Shashaani and the believers in it are divided into two groups ]

This is because faith is a Sha’shaani light that appeared from an absolute quality that does not accept any restrictions. If this light is mixed with the screen of the hearts, its ruling is what we have mentioned of the apparent and the hidden, the first and the last, and those who believe in it are divided into two categories: a believer based on sight, reasoning, and proof. This cannot be trusted with his faith, nor is his light mixed with the screen of hearts, for the one who possesses it He is only looked at from behind the veil of his evidence, and there is no evidence for those who look at it except that it is open to interference with it and slander, even after a while. It is not possible for the one with the proof to mix faith with the screen of his heart, and this veil is between him and the other believer whose proof was the essence of the emergence of faith in his heart and nothing else, and this is it. Faith that is mixed with the screen of hearts, so no doubt can be i

[ The believer is of two types ]

Then the believer is of two types: a believer who has an eye in which there is light, and with that eye, when it meets the light of faith, he realizes the unseen things to which faith depends, and a believer whose eye has no light other than the light of faith, so he looks at it with it and looks at others with it .